Thomas Aquinas Commentary John 6:22-31

"On the morrow the multitude that stood on the other side of the sea saw that there was no other boat there, save one, and that Jesus entered not with his disciples into the boat, but [that] his disciples went away alone (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after the Lord had given thanks): when the multitude therefore saw that Jesus was not there, neither his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus. And when they found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you: for him the Father, even God, hath sealed. They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. They said therefore unto him, What then doest thou for a sign, that we may see, and believe thee? what workest thou? Our fathers ate the manna in the wilderness; as it is written, He gave them bread out of heaven to eat." — John 6:22-31 (ASV)

1. After describing how the disciples searched for Christ, the Evangelist now shows the people looking for him.

   First, he states their motive; second, the occasion, in the words but other ships came in; and third, the search itself, which begins with when therefore the multitude saw that Jesus was not there.

2. The crowd was looking for Christ because of the miracle mentioned previously: he had crossed the sea without using a boat. They realized this because the previous evening, he had not been on the shore where he performed the miracle of the bread. There had been only one boat there, which had left for the opposite shore with the disciples, but without Christ.

   So that morning, when they could not find Christ on their side of the sea, they suspected he had crossed by walking on the water, since he was already on the other side and there was no other boat he could have used. This is what the Evangelist means by: the next day, the multitude that stood on the other side of the sea saw that there was no other ship there but one, and that Jesus had not entered into the ship with his disciples, but that his disciples had gone away alone.

   This one ship signifies the Church, which is one by its unity of faith and sacraments: one faith, one baptism (Ephesians 4:5). Furthermore, our Lord’s absence from his disciples signifies his physical absence from them at the Ascension: after the Lord Jesus spoke to them, he was taken up into heaven (Mark 16:19).

3. The arrival of other boats from the opposite side of the sea gave the people the opportunity to look for Christ, as they could cross on these boats to search for him. He says: but other ships came in from Tiberias, near the place where they had eaten the bread, after giving thanks to God.

   These other boats signify the various sects of heretics and those who seek their own profit, not the good of Jesus Christ, as he later says, you seek me… because you ate of the loaves and were filled. These groups are separated either in faith, as heretics are, or in the love of charity, as carnal people are. Such people are not properly in the Church but next to it, insofar as they have a feigned faith and the appearance of holiness: they have the appearance of devotion, but deny its power (2 Timothy 3:5); do not be surprised if the ministers of satan disguise themselves (2 Corinthians 11:14).

4. The people were eager to find Christ, as seen in the phrase, when therefore the multitude saw that Jesus was not there.

   First, he shows how they looked for him; second, how they questioned him after they found him.

5. He says, when therefore the multitude saw that Jesus was not there, nor his disciples, they ascended into the ships, which had come from Tiberias, looking for Jesus. This is praiseworthy: search for the Lord while he can be found (Isaiah 55:6); seek the Lord, and your soul will have life (Psalms 68:33).

6. Once they found him, they questioned him. And when they, the people, had found him, Christ, on the other side of the sea, they asked him: Rabbi, when did you come here?

   This can be understood in two ways. First, they could have been asking only about the time. In that case, Chrysostom says they should be rebuked for their rudeness, because after such a miracle, they did not ask how he crossed without a boat, but only when he did so.

   Alternatively, by asking when, they may have wanted to know not just the time, but all the circumstances connected with this miraculous crossing.

7. Note that now, after finding Christ, they do not wish to make him their king, whereas they did before, after he had fed them. They wanted to make him their king then because they were emotionally excited by the joy of their meal, but such emotions pass quickly.

   Thus, things we plan according to our emotions do not last, but matters we arrange by reason last longer: a wise man continues on in his wisdom like the sun; a fool changes like the moon ; the work of the wicked will not last (Proverbs 11:18).

8. Then, with the words Jesus answered them and said, our Lord begins to discuss a spiritual food.

   First, he states a truth about this spiritual food. Second, he clears up a misunderstanding, which begins at the Jews therefore murmured at him (John 6:41).

   Regarding the first point, he does three things. First, he presents a truth about this spiritual food. Second, he mentions its origin, starting with their question: they said therefore to him: what sign do you show? Third, he tells them how this spiritual food is to be acquired, beginning with their request: they therefore said to him: Lord, give us this bread always (John 6:34).

   Regarding the first of these three, he does two things. First, he explains this spiritual food and its power. Second, he tells what this food is, starting with their question: therefore they said to him: what shall we do, that we may do the works of God?

   Regarding the first of these two, he does two things. First, he rebukes them for their disordered desires. Second, he urges them to accept the truth, with the words do not labor for the food that perishes.

9. He says, amen, amen, I say to you, that although you seem to be devout, you seek me not because you have seen miracles, but because you ate of the loaves and were filled. This is as if to say: You seek me not for the sake of the spirit, but for the sake of the flesh, because you hope for more food.

   As Augustine says, these people represent those who seek Jesus not for himself, but to gain worldly advantages. For example, those engaged in business who call on clergy and prelates, not for Christ’s sake, but so that through their intervention they might be advanced among the important. Or those who hurry to church, not for Christ, but because they have been urged to do so by more powerful people. Or those who approach our Lord for sacred orders not because they desire the merits of virtue, but because they are looking for the satisfactions of this present life, such as wealth and praise, as Gregory says in his Moralia.

   This is obvious, for to perform miracles is a work of divine power, but to eat multiplied loaves of bread is a temporal benefit. Accordingly, those who do not come to Christ because of the power they see in him, but because they eat his bread, are not serving Christ but their own stomachs (Philippians 3:19). And again, he will praise you when you are good to him (Psalms 48:19).

10. He leads them back to the truth by calling their attention to spiritual food, saying, do not labor for the food that perishes, but for that which endures to eternal life.

    First, he mentions its power; second, that it comes from him: which the Son of man will give you.

11. The power of this food is seen in the fact that it does not perish. In this respect, we should point out that material things are likenesses of spiritual things, since they are caused and produced by them, and consequently they resemble spiritual things in some way. Just as the body is sustained by food, so that which sustains the spirit is called its food, whatever it might be.

    The food that sustains the body is perishable, since it is converted into the nature of the body. But the food that sustains the spirit is not perishable, because it is not converted into the spirit; rather, the spirit is converted into its food. Hence, Augustine says in his Confessions: I am the food of the great; grow and you will eat me. But you will not change me into yourself, as you do bodily food, but you will be changed into me.

    So our Lord says: do not labor—that is, seek by your work or merit by your works—for the food that perishes, meaning bodily food: food is for the stomach, and the stomach for food, but God will destroy both (1 Corinthians 6:13), because we will not always need food. But for that which—that is, the spiritual food—endures to eternal life.

    This food is God himself, insofar as he is the Truth to be contemplated and the Goodness to be loved, which nourish the spirit: eat my bread (Proverbs 9:5); wisdom will feed him with the bread of life and understanding . This food is also obedience to the divine commands: my food is to do the will of him who sent me (John 4:34). It is also Christ himself: I am the bread of life (John 6:35); for my flesh is meat indeed, and my blood is drink indeed (John 6:56). This is so because the flesh of Christ is joined to the Word of God, which is the food by which the angels live.

    The difference between bodily and spiritual food that he gives here is like the one he gave before between bodily and spiritual drink: whoever drinks of this water will thirst again, but he who will drink of the water that I give to him will not thirst again (John 4:13). The reason for this is that bodily things are perishable, while spiritual things, and especially God, are eternal.

12. We should note that according to Augustine in his work, On the Labor of Monks, certain monks misunderstood our Lord’s saying, do not labor for the food that perishes, and claimed that spiritual men should not perform physical work. But this interpretation is false, because Paul, who was most spiritual, worked with his hands: let him who stole, steal no longer, rather let him work with his hands (Ephesians 4:28).

    The correct interpretation, therefore, is that we should direct our work—that is, our main interest and intention—to seeking the food that leads to eternal life, namely, spiritual goods. Temporal goods should not be our principal aim but a subordinate one; they are to be acquired only for the sake of our mortal body, which has to be nourished as long as we are living this present life. The Apostle speaks against this false opinion, saying: if any one will not work, neither let him eat (2 Thessalonians 3:10). It is as if to say: those who maintain that physical work is not to be done should not eat, since eating is physical.

13. Next, with the words which the Son of man will give you, he mentions the one who gives this spiritual food. First, we see the author of this food; second, the source of his authority to give it.

    Christ is the author of this spiritual food and the one who gives it to us. Thus he says, which—that is, the food that does not perish—the Son of man will give you. If he had said, "the Son of God," it would not have been unexpected. But he captures their attention by saying that the Son of man gives this food. Yet the Son of man gives this food in a spiritual way, because human nature, weakened by sin, found spiritual food distasteful and was unable to take it in its spirituality. Thus, it was necessary for the Son of man to assume flesh and nourish us with it: you have prepared a table before me (Psalms 22:5).

14. He adds the source of his authority to give us this food when he says, for God the Father has sealed him. This is as if to say: The Son of man will give us this food because he surpasses all other sons of men by his unique and preeminent fullness of grace. Thus he says, him—that is, the Son of man—God the Father has sealed, meaning he has significantly distinguished him from others: God, your God, has anointed you with the oil of gladness above your fellows (Psalms 44:8).

    Hilary explains it this way: God sealed, that is, impressed with a seal. For when a seal is impressed on wax, the wax retains the entire figure of the seal, just as the Son has received the entire figure of the Father. Now, the Son receives from the Father in two ways. One of these is eternal, and sealed does not refer to this way, because when something is sealed, the nature receiving the seal is not the same as the nature impressing it. Rather, these words should be understood as referring to the mystery of the incarnation, because God the Father has impressed his Word—who is the brightness of his glory, and the figure of his substance (Hebrews 1:3)—on human nature.

    Chrysostom explains it this way: God the Father has sealed, meaning God the Father specifically chose Christ to give eternal life to the world: I have come that they may have life (John 10:10). For when someone is chosen to perform some great task, he is said to be sealed for that task: after this, the Lord appointed seventy other disciples (Luke 10:1). Or, it could be said that God the Father has sealed, meaning Christ was made known by the Father, by his voice at Christ’s baptism and by his works, as we saw in the fifth chapter.

15. Next, with the words therefore they said to him: what shall we do, that we may do the works of God? we see the nature of spiritual food.

    First, the Jews pose their question; second, we have the answer of Jesus Christ, at Jesus answered, and said to them: this is the work of God.

16. Concerning the first point, we should note that the Jews, having been taught by the Law, believed that only God was eternal. So when Christ said that his food would endure to eternal life, they understood that it would be a divine food. Thus, when they question Christ, they do not mention this food but rather the work of God, saying: what shall we do, that we may do the works of God? Indeed, they were not far from the truth, since spiritual food is nothing other than performing and accomplishing the works of God: what shall I do to gain eternal life? (Luke 18:18).

17. The Lord’s answer is given when he says: this is the work of God, that you believe in him whom he has sent.

    Here we should reflect that the Apostle distinguished faith from works, saying that Abraham was justified by his faith, not by his works (Romans 4:2). If this is so, why does our Lord say here that to have faith—that is, to believe—is a work of God?

    There are two answers. One is that the Apostle is not distinguishing faith from all works, but only from external works. Since external works are performed by our body, they are more noticeable, and so the word "works" ordinarily refers to them. But there are other works—interior works, performed within the soul—which are known only to the wise and those converted in heart.

    From another point of view, we can say that to believe can be regarded as included in our external works, not because it is an external work, but because it is the source of them. Thus, he significantly says, that you believe in him. Now, it is one thing to believe that God is (which indicates the object), another to believe God (which indicates the one who testifies), and still another to believe in God (which indicates the end). God can be the object of faith, the one who testifies, and the end, but in different ways. The object of faith can be a creature, as when I believe in the creation of the heavens. A creature can also be a witness, for I believe Paul or any of the saints. But only God can be the end of faith, for our mind is directed to God alone as its end. Now the end, having the character of a good, is the object of love. Thus, to believe in God as an end is proper to faith that is living through charity. Faith, living in this way, is the principle of all our good works, and in this sense "to believe" is said to be a work of God.

18. But if faith is a work of God, how do people do the works of God?

    This is made clear: you have accomplished all our works for us (Isaiah 26:12). The fact that we believe, and any good we do, is from God: it is God who is working in us, both to will and to accomplish (Philippians 2:13). Thus, he explicitly says that to believe is a work of God in order to show us that faith is a gift of God (Ephesians 2:8).

19. Next, we see the origin of this food, beginning with the words, they therefore said to him: what sign do you show?

    First, we have the question asked by the Jews; second, the answer of Christ, at amen, amen I say to you: Moses did not give you bread from heaven (John 6:32).

    Regarding the first point, three things are done: first, the Jews look for a sign; second, they decide what it should be; and third, they bring in what is narrated in Scripture.

20. They look for a sign by asking Christ: what sign do you show, that we may see and believe you?

    This question is explained differently by Augustine and by Chrysostom. Chrysostom says that our Lord was leading them to faith. But the evidence that leads one to faith is miracles: signs were given to unbelievers (1 Corinthians 14:22). And so the Jews were looking for a sign in order to believe, for it is their custom to seek such signs: for Jews demand signs (1 Corinthians 14:22). So they say: what sign do you show?

    But it seems foolish to ask for a miracle for this reason, for Christ had just performed some in their presence that could lead them to believe, such as multiplying the bread and walking on the water. What they were asking was that our Lord always provide them with food. This is clear because the only sign they mention is the one given by Moses to their ancestors for forty years, and they ask in this way that Christ always provide food for them. Thus they say: our fathers ate manna in the desert. They did not say that God provided their ancestors with the manna, so that they would not seem to be making Christ equal to God. Nor did they say that Moses fed their ancestors, so they would not seem to be preferring Moses to Christ, trying in this way to influence our Lord. We read of this food: man ate the bread of angels (Psalms 77:25).

21. According to Augustine, however, our Lord had said that he would give them food that would endure to eternal life. Thus, he seemed to put himself above Moses. The Jews, on the other hand, considered Moses greater than Christ; so they said, we know that God spoke to Moses, but as for this man, we do not know from where he comes (John 9:29).

    Accordingly, they required Christ to accomplish greater things than Moses, and so they recall what Moses did, saying: our fathers ate manna in the desert. This is as if to say: What you say about yourself is greater than what Moses did, for you are promising a food that does not perish, while the manna that Moses gave became wormy if saved for the next day. Therefore, if we are to believe you, do something greater than Moses did. Although you have fed five thousand men once with five barley loaves, this is not greater than what Moses did, for he fed all the people with manna from heaven for forty years, and in the desert too: he gave them the bread of heaven (Psalms 77:24).